Shringaraprakasha 2.p1.8

2.p1.8

teṣu kriyāyāḥ svecchayā karaṇādīni yaḥ prayuṅkte na tu taiḥ prayujyate, sa svatantraḥ ; yathā--putrapautrasya darśakaḥ, purāṃ bhetteti | tameva kriyāpravṛttaṃ yaḥ prayuṅkte sa hetuḥ ; yathā--rājānaṃ yodhitavān rājayudhvā dhanuṣamān, nakhāni mocayanti nakhamujāni dhanūṃṣīti | karmaiva svātantryeṇa vivakṣitaṃ karmakartāḥ ; yathā--svayameva pacyante pacelimā māṣāḥ, svayameva bhajyante bhaṅgurāṇi kāṣṭhāni iti | karmanirvartyai, vikārye, prāpyaṃ ca ; teṣu yadasajjanyate, sadvā prakāśyate, tannirvartyam ; yathā--kartavyaḥ kaṭaḥ, iñcāryaḥ śabdaḥ, iti | yasya prakṛtyucchedo guṇāntaraṃ votpadyate tadvikāryam ; yathā--bhukta odanaḥ ; lūyamānaḥ kedāraḥ, iti | kriyākṛtaviśeṣānavagatau kartuḥ kriyayā'nāsthitamāsthitaṃ vā yadāpyate tat prapyam ; yathā--durdarśaḥ prabhuḥ, suyāno mārga iti | karaṇaṃ -bāham, ābhyantaraṃ, bāhyābhyantaraṃ ca ; teṣu kartuḥ śarīrādvahirupalabhyamānaṃ bāhyam ; yathā--āśitaṃbhavaṃ bhaktam, dhṛtodakaḥ karakaḥ, iti | tadviparītamābhyantaram ; yathā--priyaṃkaraṇaṃ śīlam, vaśīkaraṇaṃ prema, iti | ubhayaguṇayogi bāhyabhyantaram ; yathā--dīyate'smai dānīyo brāhmaṇaḥ ; devā deyāsurasmai devadāyo ḍimbhaḥ, iti | ’karmaṇā yamabhipraiti sa saṃpradānam’ (pā.1.4.32.) iti pāribhāṣikasaṃjñāviṣayaḥ karmamātrāpyaṃ; yathā--dāśyateṣasmai deyamiti dāśaḥ kaivartaḥ, gāṃ hanti āgatoyeti gaughnaḥ atithiḥ iti | karmaśabdena kriyāyā apyipādānāt kriyāyā yadāpyate tat kriyāpyam; yathā--ślāghante'smai janā iti śvāghyo rājā, spa-hayantyasmai lokāḥspṛhaṇīyo vibhava iti |

Among them, that which employs the instrument and other [factors] in an action by its own will and is not employed by them is the independent agent (kartṛ); as for example: ‘the shower of sons and grandsons’ (putrapautrasya darśakaḥ), ‘the destroyer of cities’ (purāṃ bhettā). That which impels that very [agent] engaged in action is the prompter (hetu); as for example: ‘having caused the king to fight’ (rājānaṃ yodhitavān), ‘the bowman who causes the king to fight’ (rājayudhvā dhanuṣmān), ‘bows causing the nails to loosen’ (nakhāni mocayanti nakhamucāni dhanūṃṣi). The direct object itself, when intended to be spoken of as independent, is the object-agent (karmakartṛ); as for example: ‘the cooking beans cook by themselves’ (svayameva pacyante pacelimā māṣāḥ), ‘fragile woods break by themselves’ (svayameva bhajyante bhaṅgurāṇi kāṣṭhāni). The direct object (karma) is of three kinds: to be brought into being (nirvartya), to be modified (vikārya), and to be reached (prāpya). Among them, that which is produced when nonexistent, or manifested when existent, is that to be brought into being; as for example: ‘a mat to be made’ (kartavyaḥ kaṭaḥ), ‘a sound to be articulated’ (uccāryaḥ śabdaḥ). That whose original material is destroyed or in which another quality is produced is that to be modified; as for example: ‘the boiled rice has been eaten’ (bhukta odanaḥ), ‘the field being reaped’ (lūyamānaḥ kedāraḥ). When no particular change effected by the action is perceived, that which is reached—whether desired or not desired by the agent through the action—is that to be reached; as for example: ‘a master difficult to behold’ (durdarśaḥ prabhuḥ), ‘a path easily traversed’ (suyāno mārgaḥ). The instrument (karaṇa) is external, internal, and both external and internal. Among them, that which is perceived outside the body of the agent is external; as for example: ‘boiled rice causing satiation’ (āśitaṃbhavaṃ bhaktam), ‘a pitcher containing water’ (dhṛtodakaḥ karakaḥ). The opposite of that is internal; as for example: ‘a pleasant disposition’ (priyaṃkaraṇaṃ śīlam), ‘subjugating affection’ (vaśīkaraṇaṃ prema). That possessing the qualities of both is external and internal; as for example: ‘a brāhmaṇa worthy to be given to’ (dīyate'smai dānīyo brāhmaṇaḥ), ‘a child to whom the gods should give’ (devā deyāsurasmai devadāyo ḍimbhaḥ). The domain of the technical definition ‘that which one intends by the direct object is the indirect object’ (Pāṇini 1.4.32) is that which is reached through the direct object alone; as for example: ‘one to whom what is to be given will be given’—a fisherman (dāśaḥ kaivartaḥ); ‘he comes for whom a cow is slaughtered’—a guest (gaughnaḥ atithiḥ). Because the word ‘karma’ also includes action, that which is reached by an action is that reached by action; as for example: ‘people praise him’—a praiseworthy king (ślāghyo rājā); ‘people desire for him’—desirable wealth (spṛhaṇīyo vibhavaḥ).